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■ 스바냐 1장
1. 아몬의 아들 유다 왕 요시아의 시대에 스바냐에게 임한 여호와의 말씀이라 스바냐는 히스기야의 현손이요 아마랴의 증손이요 그다랴의 손자요 구시의 아들이었더라
The word of the Lord which came unto Zephaniah the son of Cushi , the son of Gedaliah , the son of Amariah , the son of Hizkiah , in the days of Josiah the son of Amon , king of Judah .
2. 여호와께서 가라사대 내가 지면에서 모든 것을 진멸하리라
I will utterly consume all things from off the land , saith the Lord .
3. 내가 사람과 짐승을 진멸하고 공중의 새와 바다의 고기와 거치게 하는 것과 악인들을 아울러 진멸할 것이라 내가 사람을 지면에서 멸절하리라 나 여호와의 말이니라
I will consume man and beast ; I will consume the fowls of the heaven , and the fishes of the sea , and the stumblingblocks with the wicked ; and I will cut off man from off the land , saith the Lord .
4. 내가 유다와 예루살렘 모든 거민 위에 손을 펴서 바알의 남아 있는 것을 그곳에서 멸절하며 그마림이란 이름과 및 그 제사장들을 아울러 멸절하며
I will also stretch out mine hand upon Judah , and upon all the inhabitants of Jerusalem ; and I will cut off the remnant of Baal from this place , and the name of the Chemarims with the priests ;
5. 무릇 지붕에서 하늘의 일월성신에게 경배하는 자와 경배하며 여호와께 맹세하면서 말감을 가리켜 맹세하는 자와
And them that worship the host of heaven upon the housetops ; and them that worship and that swear by the Lord , and that swear by Malcham ;
6. 여호와를 배반하고 좇지 아니한 자와 여호와를 찾지도 아니하며 구하지도 아니한 자를 멸절하리라
And them that are turned back from the Lord ; and those that have not sought the Lord , nor enquired for him.
7. 주 여호와 앞에서 잠잠할지어다 이는 여호와의 날이 가까웠으므로 여호와가 희생을 준비하고 그 청할 자를 구별하였음이니라
Hold thy peace at the presence of the Lord God : for the day of the Lord is at hand : for the Lord hath prepared a sacrifice , he hath bid his guests .
8. 여호와의 희생의 날에 내가 방백들과 왕자들과 이방의 의복을 입은 자들을 벌할 것이며
And it shall come to pass in the day of the Lord’s sacrifice , that I will punish the princes , and the king’s children , and all such as are clothed with strange apparel .
9. 그 날에 문턱을 뛰어 넘어서 강포와 궤휼로 자기 주인의 집에 채운 자들을 내가 벌하리라
In the same day also will I punish all those that leap on the threshold , which fill their masters’ houses with violence and deceit .
10. 나 여호와가 말하노라 그 날에 어문에서는 곡성이, 제이구역에서는 부르짖은 소리가, 작은 산들에서는 무너지는 소리가 일어나리라
And it shall come to pass in that day , saith the Lord , that there shall be the noise of a cry from the fish gate , and an howling from the second , and a great crashing from the hills .
11. 막데스 거민들아 너희는 애곡하라 가나안 백성이 다 패망하고 은을 수운하는 자가 끊어졌음이니라
Howl , ye inhabitants of Maktesh , for all the merchant people are cut down ; all they that bear silver are cut off .
12. 그 때에 내가 등불로 예루살렘에 두루 찾아 무릇 찌끼 같이 가라앉아서 심중에 스스로 이르기를 여호와께서는 복도 내리지 아니하시며 화도 내리지 아니하시리라 하는 자를 벌하리니
And it shall come to pass at that time , that I will search Jerusalem with candles , and punish the men that are settled on their lees : that say in their heart , The Lord will not do good , neither will he do evil .
13. 그들의 재물이 노략되며 그들의 집이 황무할 것이라 그들이 집을 건축하나 거기 거하지 못하며 포도원을 심으나 그 포도주를 마시지 못하리라
Therefore their goods shall become a booty , and their houses a desolation : they shall also build houses , but not inhabit them; and they shall plant vineyards , but not drink the wine thereof.
14. 여호와의 큰 날이 가깝도다 가깝고도 심히 빠르도다 여호와의 날의 소리로다 용사가 거기서 심히 애곡하는도다
The great day of the Lord is near , it is near , and hasteth greatly , even the voice of the day of the Lord : the mighty man shall cry there bitterly .
15. 그 날은 분노의 날이요 환난과 고통의 날이요 황무와 패괴의 날이요 캄캄하고 어두운 날이요 구름과 흑암의 날이요
That day is a day of wrath , a day of trouble and distress , a day of wasteness and desolation , a day of darkness and gloominess , a day of clouds and thick darkness ,
16. 나팔을 불어 경고하며 견고한 성읍을 치며 높은 망대를 치는 날이로다
A day of the trumpet and alarm against the fenced cities , and against the high towers .
17. 내가 사람들에게 고난을 내려 소경 같이 행하게 하리니 이는 그들이 나 여호와께 범죄하였음이라 또 그들의 피는 흘리워서 티끌 같이 되며 그들의 살은 분토 같이 될지라
And I will bring distress upon men , that they shall walk like blind men , because they have sinned against the Lord : and their blood shall be poured out as dust , and their flesh as the dung .
18. 그들의 은과 금이 여호와의 분노의 날에 능히 그들을 건지지 못할 것이며 이 온 땅이 여호와의 질투의 불에 삼키우리니 이는 여호와가 이 땅 모든 거민을 멸절하되 놀랍게 멸절할 것임이니라
Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath ; but the whole land shall be devoured by the fire of his jealousy : for he shall make even a speedy riddance of all them that dwell in the land .
■ 주석 보기
【습1:1 JFB】습1:1-18. God's Severe Judgment on Judah for Its Idolatry and Neglect of Him: The Rapid Approach of the Judgment, and the Impossibility of Escape.
1. days of Josiah—Had their idolatries been under former kings, they might have said, Our kings have forced us to this and that. But under Josiah, who did all in his power to reform them, they have no such excuse.
son of Amon—the idolater, whose bad practices the Jews clung to, rather than the good example of Josiah, his son; so incorrigible were they in sin.
Judah—Israel's ten tribes had gone into captivity before this.
【습1:1 CWC】[This lesson with the exception of the questions is taken from "Synthetic Bible Studies."]
Little is known of the personal history of Zephaniah beyond the two facts in the first verse of his prophecy, the first bearing on his ancestry and the second on the period of his ministry. About fifty years have elapsed since Nahum, and Hezekiah has been succeeded by three of his descendants (see 2 Kings, chapters 20, 21). Manasseh and Amon were idolatrous and wicked, but Josiah now upon the throne, is righteous and God-fearing. The story of his reign is in the succeeding chapters of 2 Kings and should be read preparatory to Zephaniah, who prophesied in the earlier part of his reign and assisted him in his efforts to restore the worship of the true God. To quote Angus:
"The first chapter contains a denunciation of vengeance against Judah and those who practiced idolatrous rites; Baal, his black-robed priests (Chemarims), and Malcham (Moloch), being condemned (1-2:3). The second chapter predicts the judgments about to fall on the Philistines, those especially of the sea-coasts (Cherethites), the Moabites. Ammonites, and Ethiopians, and describes the desolation of Nineveh.
"In the third chapter, the prophet arraigns Jerusalem, but concludes with promises of her restoration in the latter day (3:1-7, 8-20).
"Coincidence of expression between Isaiah and Zephaniah are frequent, and still more between Zephaniah and Jeremiah. It may be added that the predictions of Jeremiah complete the view here given of the devastation to be effected by Chaldea in Philistia and Judah."
In verse 8, observe the agreement with Joel concerning the gathering of the Gentile nations to judgment at the end of the present age. In verse 9, we see these nations, or the spared and sifted remnant of them, converted to God and serving Him with a ready will. In verse 10 they are bringing the sons of Israel back to their own land, the second gathering of them as explained in Isaiah. In verses 11 to 18, the cleansed, rejoicing, nation of Israel appears, dwelling in their own land. In verses 19, 20, we find the restored people a blessing in the whole earth as foretold in the original promise to Abraham, and in the millennial psalms. Verse 17 will repay careful meditation. The old marriage covenant between Jehovah and Israel is there depicted as gloriously restored (사62:5; 호2:19): the husband is rejoicing in His wife, resting in His love and joying over her with singing. "Rest" is translated in the margin "be silent," and this silence of Jehovah towards His people is no longer the silence arising from forbearance in order to punish at last (시50:21), but because He has nothing more to reprehend.
【습1:1 MHCC】Ruin is coming, utter ruin; destruction from the Almighty. The servants of God all proclaim, There is no peace for the wicked. The expressions are figurative, speaking every where desolation; the land shall be left without inhabitants. The sinners to be consumed are, the professed idolaters, and those that worship Jehovah and idols, or swear to the Lord, and to Malcham. Those that think to divide their affections and worship between God and idols, will come short of acceptance with God; for what communion can there be between light and darkness? If Satan have half, he will have all; if the Lord have but half, he will have none. Neglect of God shows impiety and contempt. May none of us be among those who draw back unto perdition, but of those who believe to the saving of the soul.
【습1:2 JFB】2. utterly consume—from a root to "sweep away," or "scrape off utterly." See 렘8:13, Margin, and here.
from off the land—of Judah.
【습1:3 JFB】3. Enumeration in detail of the "all things" (습1:2; compare 렘9:10; 호4:3).
the stumbling-blocks—idols which cause Judah to offend or stumble (겔14:3, 4, 7).
with the wicked—The idols and their worshippers shall be involved in a common destruction.
【습1:4 JFB】4. stretch out mine hand—indicating some remarkable and unusual work of vengeance (사5:25; 9:12, 17, 21).
Judah—including Benjamin. These two tribes are to suffer, which thought themselves perpetually secure, because they escaped the captivity in which the ten tribes were involved.
Jerusalem—the fountainhead of the evil. God begins with His sanctuary (겔9:6), and those who are nigh Him (레10:3).
the remnant of Baal—the remains of Baal worship, which as yet Josiah was unable utterly to eradicate in remote places. Baal was the Phœnician tutelary god. From the time of the Judges (유2:13), Israel had fallen into this idolatry; and Manasseh lately had set up this idol within Jehovah's temple itself (왕하21:3, 5, 7). Josiah began his reformation in the twelfth year of his reign (대하34:4, 8), and in the eighteenth had as far as possible completed it.
Chemarims—idol priests, who had not reached the age of puberty; meaning "ministers of the gods" [Servius on Æneid, 11], the same name as the Tyrian Camilli, r and l being interchangeable (compare 호10:5, Margin). Josiah is expressly said (왕하23:5, Margin) to have "put down the Chemarim." The Hebrew root means "black" (from the black garments which they wore or the marks which they branded on their foreheads); or "zealous," from their idolatrous fanaticism. The very "name," as well as themselves, shall be forgotten.
the priests—of Jehovah, of Aaronic descent, who ought to have used all their power to eradicate, but who secretly abetted, idolatry (compare 습3:4; 겔8:1-18; 22:26; 44:10). From the priests Zephaniah passes to the people.
【습1:5 JFB】5. worship the host of heaven—Saba: whence, in contrast to Sabeanism, Jehovah is called Lord of Sabaoth.
upon the housetops—which were flat (왕하23:5, 6, 12; 렘19:13; 32:29).
swear by the Lord—rather, "swear toJehovah" (대하15:14); solemnly dedicating themselves to Him (compare 사48:1; 호4:15).
and—"and yet (with strange inconsistency, 왕상18:21; 겔20:39; 마6:24) swear by Malcham," that is, "their king" [Maurer]: the same as Molech (see on 암5:25), and "Milcom the god of … Ammon" (왕상11:33). If Satan have half the heart, he will have all; if the Lord have but half offered to Him, He will have none.
【습1:6 JFB】6. This verse describes more comprehensively those guilty of defection from Jehovah in any way (렘2:13, 17).
【습1:7 JFB】7. Hold thy peace at the presence of the Lord—(합2:20). Let the earth be silent at His approach [Maurer]. Or, "Thou whosoever hast been wont to speak against God, as if He had no care about earthly affairs, cease thy murmurs and self-justifications; submit thyself to God, and repent in time" [Calvin].
Lord … prepared a sacrifice—namely, a slaughter of the guilty Jews, the victims due to His justice (사34:6; 렘46:10; 겔39:17).
bid his guests—literally, "sanctified His called ones" (compare 사13:3). It enhances the bitterness of the judgment that the heathen Chaldeans should be sanctified, or consecrated as it were, by God as His priests, and be called to eat the flesh of the elect people; as on feast days the priests used to feast among themselves on the remains of the sacrifices [Calvin]. English Version takes it not of the priests, but the guests bidden, who also had to "sanctify" or purify themselves before coming to the sacrificial feast (삼상9:13, 22; 16:5). Nebuchadnezzar was bidden to come to take vengeance on guilty Jerusalem (렘25:9).
【습1:7 MHCC】God's day is at hand; the punishment of presumptuous sinners is a sacrifice to the justice of God. The Jewish royal family shall be reckoned with for their pride and vanity; and those that leap on the threshold, invading their neighbours' rights, and seizing their possessions. The trading people and the rich merchants are called to account. Secure and careless people are reckoned with. They are secure and easy; they say in their heart, the Lord will not do good, neither will he do evil; that is, they deny his dispensing rewards and punishments. But in the day of the Lord's judgment, it will clearly appear that those who perish, fall a sacrifice to Divine justice for breaking God's law, and because they have no interest by faith in the Redeemer's atoning sacrifice.
【습1:8 JFB】8. the princes—who ought to have been an example of good to others, but were ringleaders in all evil.
the king's children—fulfilled on Zedekiah's children (렘39:6); and previously, on Jehoahaz and Eliakim, the sons of Josiah (왕하23:31, 36; 대하36:6; compare also 왕하20:18; 21:13). Huldah the prophetess (왕하22:20) intimated that which Zephaniah now more expressly foretells.
all such as are clothed with strange apparel—the princes or courtiers who attired themselves in costly garments, imported from abroad; partly for the sake of luxury, and partly to ingratiate themselves with foreign great nations whose costume as well as their idolatries they imitated, [Calvin]; whereas in costume, as in other respects, God would have them to be separate from the nations. Grotius refers the "strange apparel" to garments forbidden by the law, for example, men's garments worn by women, and vice versa, a heathen usage in the worship of Mars and Venus (신22:5).
【습1:9 JFB】9. those that leap on the threshold—the servants of the princes, who, after having gotten prey (like hounds) for their masters, leap exultingly on their masters' thresholds; or, on the thresholds of the houses which they break into [Calvin]. Jerome explains it of those who walk up the steps into the sanctuary with haughtiness.Rosenmuller translates, "Leap over the threshold"; namely, in imitation of the Philistine custom of not treading on the threshold, which arose from the head and hands of Dragon being broken off on the threshold before the ark (삼상5:5). Compare 사2:6, "thy people … are soothsayers like the Philistines." Calvin's view agrees best with the latter clause of the verse.
fill … masters' houses with violence, &c.—that is, with goods obtained with violence, &c.
【습1:10 JFB】10. fish gate—(대하33:14; 느3:3; 12:39). Situated on the east of the lower city, north of the sheep gate [Maurer]: near the stronghold of David in Milo, between Zion and the lower city, towards the west [Jerome]. This verse describes the state of the city when it was besieged by Nebuchadnezzar. It was through the fish gate that he entered the city. It received its name from the fish market which was near it. Through it passed those who used to bring fish from the lake of Tiberias and Jordan. It answers to what is now called the Damascus gate [Henderson].
the second—namely, the gate which was second in dignity [Calvin]. Or, the second or lower part of the city. Appropriately, the fish gate, or extreme end of the lower part of the city, first resounds with the cries of the citizens as the foe approaches; then, as he advances further, that part of the city itself, namely, its inner part; lastly, when the foe is actually come and has burst in, the hills, the higher ones, especially Zion and Moriah, on which the upper city and temple were founded [Maurer]. The second, or lower city, answers to Akra, north of Zion, and separated from it by the valley of Tyropœon running down to the pool of Siloam [Henderson]. The Hebrew is translated "college," 왕하22:14; so Vatablus would translate here.
hills—not here those outside, but those within the walls: Zion, Moriah, and Ophel.
【습1:11 JFB】11. Maktesh—rather, "the mortar," a name applied to the valley of Siloam from its hollow shape [Jerome]. The valley between Zion and Mount Olivet, at the eastern extremity of Mount Moriah, where the merchants dwelt. Z전14:21, "The Canaanite," namely, merchant [Chaldee Version]. The Tyropœon (that is, cheese-makers') valley below Mount Akra [Rosenmuller]. Better Jerusalem itself, so called as lying in the midst of hills (사22:1; 렘21:13) and as doomed to be the scene of its people being destroyed as corn or drugs are pounded in a mortar (잠27:22) [Maurer]. Compare the similar image of a "pot" (겔24:3, 6). The reason for the destruction is subjoined, namely, its merchant people's greediness of gain.
all the merchant people—literally, the "Canaanite people": irony: all the merchant people of Jerusalem are very Canaanites in greed for gain and in idolatries (see on 호12:7).
all … that bear silver—loading themselves with that which will prove but a burden (합2:6).
【습1:12 JFB】12. search … with candles—or lamps; so as to leave no dark corner in it wherein sin can escape the punishment, of which the Chaldeans are My instruments (compare 습1:13; Lu 15:8).
settled on their lees—"hardened" or crusted; image from the crust formed at the bottom of wines long left undisturbed (렘48:11). The effect of wealthy undisturbed ease ("lees") on the ungodly is hardening: they become stupidly secure (compare 시55:19; 암6:1).
Lord will not do good … evil—They deny that God regards human affairs, or renders good to the good; or evil to the evil, but that all things go haphazard (시10:4; 말2:17).
【습1:13 JFB】13. Therefore their goods shall become a booty, &c.—Fulfilling the prophecy in 신28:30, 39 (compare 암5:11).
【습1:14 JFB】14. voice of … day of … Lord—that is, Jehovah ushering in that day with a roar of vengeance against the guilty (렘25:30; 암1:2). They who will not now heed (습1:12) His voice by His prophets, must heed it when uttered by the avenging foe.
mighty … shall cry … bitterly—in hopeless despair; the might on which Jerusalem now prides itself, shall then fail utterly.
【습1:14 MHCC】This warning of approaching destruction, is enough to make the sinners in Zion tremble; it refers to the great day of the Lord, the day in which he will show himself by taking vengeance on them. This day of the Lord is very near; it is a day of God's wrath, wrath to the utmost. It will be a day of trouble and distress to sinners. Let them not be laid asleep by the patience of God. What is a man profited if he gain the whole world, and lose his own soul? And what shall a man give in exchange for his soul? Let us flee from the wrath to come, and choose the good part that shall never be taken from us; then we shall be prepared for every event; nothing shall separate us from the love of God in Christ Jesus our Lord.
【습1:15 JFB】15. wasteness … desolation—The Hebrew terms by their similarity of sounds, Shoah, Umeshoah, express the dreary monotony of desolation (see on 나2:10).
【습1:16 JFB】16. the trumpet—namely, of the besieging enemy (암2:2).
alarm—the war shout [Maurer].
towers—literally, "angles"; for city walls used not to be built in a direct line, but with sinuous curves and angles, so that besiegers advancing might be assailed not only in front, but on both sides, caught as it were in a cul-de-sac; towers were built especially at the angles. So Tacitus describes the walls of Jerusalem [Histories, 5.11.7].
【습1:17 JFB】17. like blind men—unable to see whither to turn themselves so as to find an escape from existing evils.
flesh—Hebrew, "bread"; so the Arabic term for "bread" is used for "flesh" (마26:26).
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.